[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795) › 1.38 # 大方廣圓覺修多羅了義經略疏 1.38 大方廣圓覺修多羅了義經略疏 1.38 - **Language:** Classical Chinese ### [1.38](https://indike.org/pramana/in.bauddha.taisho.1795.1.38) 一、理雖一味，詮有淺深故。二、佛雖一音，教隨機異故。三、本意未申，隨他意語故。四、言有通別，就顯說故。五、由辨權實，不住枝流故。六、王之密語，語同事別故。七、不識佛意，以深為淺失於大利；以淺為深，虛其功故。八、諸佛菩薩亦自分故。以斯等意，開則得多失少、合則得少失多，但能虛己求宗分，亦何乖大旨，故今分之。然就分教，又諸德不同。今依賢首大師，統收為五：一小乘教、二大乘始教、三終教、四一乘頓教、五圓教。初者以隨機故、隨他語故，說諸法數一向差別，以其簡邪正、辯凡聖、分欣厭、明因果。然其所說法數有七十五，但說人空、不明法空，唯依六識三毒建立染淨根本；未盡法源，故多諍論。二始教者，亦名分教。以《深密》第二第三時教同許定性無性俱不成佛故。今合之總為一教，此既未盡大乘法理，故立為初，有不成佛故名為分。廣說法相，削繁錄數猶有一百，少說法性。所說法性即法相數，決擇分明，故少諍論。三終教者，亦名實教，定性二乘、無性闡提悉當成佛，方盡大乘至極之說，故立為終。以稱實理，故名為實。少說法相多說法性，所說法相亦會歸性，故無諍論。上二教，並依地位漸次修成，總名為漸。然大乘教總有三宗，謂法相、破相，二皆漸教之始，即戒賢、智光二論師，各依一經立三時教，互相破斥。而傳習者，皆認法性之經，成立自宗之義。 > 1. Although the principle is of a single flavor, its expressions have shallow and deep. 2. Although the Buddha has a single voice, the teaching varies according to capacities. 3. When the original intention has not yet been declared, it is spoken in accord with the minds of others. 4. Words have general and specific applications, so they are spoken according to what is evident. 5. Through distinguishing provisional and real, one does not abide in divergent branches. 6. Like the secret words of a king, the words are identical while the matters differ. 7. If one does not recognize the Buddha's intention, taking deep as shallow loses great benefit, while taking shallow as deep renders one's effort futile. 8. The Buddhas and bodhisattvas themselves also distinguish them. With these considerations, opening them brings much gain and little loss, while combining them brings little gain and much loss; as long as one empties oneself to seek the tenet, how could dividing it conflict with the grand intention? Therefore we now divide it. However, regarding the division of teachings, various masters also differ. Now, relying on Master Xianshou, we comprehensively subsume them into five: 1. the Hinayāna teaching; 2. the initial Mahāyāna teaching; 3. the final teaching; 4. the One Vehicle sudden teaching; and 5. the perfect teaching. The first, because it adapts to capacities and follows the words of others, expounds the numerical categories of phenomena as entirely distinct, in order to differentiate heterodox and orthodox, distinguish ordinary and noble, separate repulsion and aspiration, and clarify causes and effects. However, the numerical categories of phenomena it expounds number seventy-five; it only speaks of the emptiness of persons and does not clarify the emptiness of phenomena, and solely relies on the six consciousnesses and three poisons to establish the root of defilement and purity; not having exhausted the source of dharmas, it gives rise to much dispute. Second, the initial teaching is also called the partial teaching. Because the teachings of the second and third periods in the Saṃdhinirmocana both allow that those of determined nature and those devoid of nature alike do not attain Buddhahood, we now combine them into a single teaching; since this has not yet exhausted the principle of the Mahāyāna Dharma, it is established as the initial, and because there are those who do not attain Buddhahood, it is called partial. It extensively expounds the characteristics of dharmas, yet even after paring down redundancies and recording their number, there are still one hundred; it seldom expounds dharma-nature. The dharma-nature it expounds is precisely the numerical category of dharma-characteristics, definitively and clearly resolved, hence there is little dispute. Third, the final teaching is also called the real teaching; both the two vehicles of determined nature and the icchantikas devoid of nature will all attain Buddhahood, and only this exhausts the ultimate exposition of the Mahāyāna; hence it is established as final. Because it accords with the real principle, it is called real. It expounds dharma-characteristics little and expounds dharma-nature much; the dharma-characteristics it expounds also resolve back into nature; hence it is without dispute. The above two teachings both cultivate to completion gradually in accord with the bhūmis and stages, and are collectively named gradual. However, the Mahāyāna teachings have three tenets in total, namely, characteristics of dharmas (Dharmalakṣaṇa) and refutation of characteristics (Mādhyamika), both of which are the beginning of the gradual teaching; that is, the two masters Śīlabhadra and Jñānaprabha each relied on a sūtra to establish teachings of three periods, mutually refuting each other. Yet those who transmitted and practiced them both recognized sūtras of dharma-nature to establish the tenets of their own traditions. > — English (machine translation) (machine translation) - [Previous: 1.37](https://indike.org/pramana/in.bauddha.taisho.1795.1.37) - [Next: 1.39](https://indike.org/pramana/in.bauddha.taisho.1795.1.39) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1795.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1795~en-mt.1.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1795.1.38](https://indike.org/pramana/in.bauddha.taisho.1795.1.38) · Pramāṇa